CONSIDERANT la conduite de la besongne d’vn peintre que i’ay, il m’a pris enuie de l’ensuiure. Il choisit le plus bel endroit et milieu de chaque paroy, pour y loger vn tableau élabouré de toute sa suffisance; et le vuide tout au tour, il le remplit de crotesques: qui sont peintures fantasques, n’ayans grace qu’en la varieté et estrangeté. Que sont-ce icy aussi à la verité que crotesques et corps monstrueux, rappiecez de diuers membres, sans certaine figure, n’ayants ordre, suite, ny proportion que fortuite?
As I was considering the way a painter I employ goes about his work, I had a mind to follow his example. He chooses the finest spot, in the middle of each wall, to put a picture worked with all his skill; and the empty space all around it he fills with grotesques, which are fantastic paintings whose only charm lies in their variety and strangeness. And what are these here, in truth, but grotesques and monstrous bodies, patched together from various limbs, with no definite shape, having no order, sequence or proportion other than by chance?
Desinit in piscem mulier formosa supernè. Ie vay bien iusques à ce second point, auec mon peintre: mais ie demeure court en l’autre, et meilleure partie: car ma suffisance ne va pas si auant, que d’oser entreprendre vn tableau riche, poly et formé selon l’art. Ie me suis aduisé d’en emprunter vn d’Estienne de la Boitie, qui honorera tout le reste de cette besongne. C’est vn discours auquel il donna nom: La Seruitude volontaire: mais ceux qui l’ont ignoré, l’ont bien proprement depuis rebatisé, le Contre-vn. Il l’escriuit par maniere d’essay, en sa premiere ieunesse, à l’honneur de la liberté contre les tyrans.
A lovely woman above, ending in a fish below. I go along with my painter as far as this second point, but I fall short in the other and better part; for my skill does not go so far that I would dare undertake a rich, polished picture, formed according to art. It occurred to me to borrow one from Étienne de La Boétie, which will honor all the rest of this work. It is a discourse to which he gave the name Voluntary Servitude; but those who did not know this have since very aptly rebaptized it Against One. He wrote it by way of an essay in his early youth, in honor of liberty against tyrants.
Il court pieça és mains des gens d’entendement, non sans bien grande et meritee recommandation: car il est gentil, et plein ce qu’il est possible. Si y a il bien à dire, que ce ne soit le mieux qu’il peust faire: et si en l’aage que ie l’ay cogneu plus auancé, il eust pris vn tel desseing que le mien, de mettre par escrit ses fantasies, nous verrions plusieurs choses rares, et qui nous approcheroient bien pres de l’honneur de l’antiquité: car notamment en cette partie des dons de nature, ie n’en cognois point qui luy soit comparable.
It has long been passing through the hands of people of understanding, not without very great and well-deserved praise; for it is fine, and as full as can be. Yet it is far from being the best he could do. If, at the more mature age when I knew him, he had taken up a plan like mine of putting his notions in writing, we would see many rare things that would bring us very close to the glory of antiquity; for especially in this matter of natural gifts, I know no one comparable to him.
Mais il n’est demeuré de luy que ce discours, encore par rencontre, et croy qu’il ne le veit oncques depuis qu’il luy eschappa: et quelques memoires sur cet edict de Ianuier fameux par nos guerres ciuiles, qui trouueront encores ailleurs peut estre leur place. C’est tout ce que i’ay peu recouurer de ses reliques (moy qu’il laissa d’vne si amoureuse recommandation, la mort entre les dents, par son testament, heritier de sa bibliotheque et de ses papiers) outre le liuret de ses œuures que i’ay faict mettre en lumiere. Et si suis obligé particulierement à cette piece, d’autant qu’elle a seruy de moyen à nostre premiere accointance.
But nothing of his has remained except this discourse—and that by chance, and I believe he never saw it again after it left his hands—and some memoranda on that edict of January made famous by our civil wars, which may yet find their place elsewhere. That is all I have been able to recover of his remains (I, whom he left, on his deathbed, with so loving a recommendation, by his will, heir to his library and his papers), apart from the little book of his works that I have had published. And I am particularly indebted to this piece, inasmuch as it served as the means of our first acquaintance.
Car elle me fut montree longue espace auant que ie l’eusse veu; et me donna la premiere cognoissance de son nom, acheminant ainsi cette amitié, que nous auons nourrie, tant que Dieu a voulu, entre nous, si entiere et si parfaicte, que certainement il ne s’en lit guere de pareilles: et entre nos hommes il ne s’en voit aucune trace en vsage. Il faut tant de rencontre à la bastir, que c’est beaucoup si la fortune y arriue vne fois en trois siecles.
For it was shown to me long before I had seen him, and gave me my first knowledge of his name, thus starting on its way this friendship which we fostered between us, as long as God willed, so entire and so perfect that you will certainly read of few like it, and among men of our time no trace of it is to be seen in practice. So many chances must meet to build it that it is a great deal if Fortune brings it about once in three centuries.
Kinds of friendship
Ties of family, love and marriage fall short of the perfect friendship he describes.
Il n’est rien à quoy il semble que nature nous aye plus acheminés qu’à la societé. Et dit Aristote, que les bons legislateurs ont eu plus de soing de l’amitié, que de la iustice. Or le dernier point de sa perfection est cetuy-cy. Car en general toutes celles que la volupté, ou le profit, le besoin publique ou priué, forge et nourrit, en sont d’autant moins belles et genereuses, et d’autant moins amitiez, qu’elles meslent autre cause et but et fruit en l’amitié qu’elle mesme. Ny ces quatre especes anciennes, naturelle, sociale, hospitaliere, venerienne, particulierement n’y conuiennent, ny coniointement.
There is nothing to which nature seems to have led us more than to society. And Aristotle says that good lawgivers have taken more care for friendship than for justice. Now the ultimate point of its perfection is this one. For in general, all the friendships that pleasure or profit, public or private need, forge and nourish are so much the less beautiful and generous, and so much the less friendships, as they mix into friendship some cause, aim and fruit other than friendship itself. Nor do the four ancient kinds—natural, social, hospitable, erotic—come up to it, either separately or together.
Des enfans aux peres, c’est plustost respect. L’amitié se nourrit de communication, qui ne peut se trouuer entre eux, pour la trop grande disparité, et offenceroit à l’aduenture les deuoirs de nature: car ny toutes les secrettes pensees des peres ne se peuuent communiquer aux enfans, pour n’y engendrer vne messeante priuauté: ny les aduertissemens et corrections, qui est vn des premiers offices d’amitié, ne se pourroient exercer des enfans aux peres. Il s’est trouué des nations, où par vsage les enfans tuoyent leurs peres: et d’autres, où les peres tuoyent leurs enfans, pour euiter l’empeschement qu’ils se peuuent quelquesfois entreporter: et naturellement l’vn depend de la ruine de l’autre.
From children to fathers, it is rather respect. Friendship is nourished by communication, which cannot exist between them because of their too great disparity, and would perhaps offend against the duties of nature. For neither can all the secret thoughts of fathers be communicated to their children, lest it beget an unbecoming familiarity; nor could admonitions and corrections, which are one of the first offices of friendship, be exercised by children toward their fathers. There have been nations where by custom children killed their fathers, and others where fathers killed their children, to avoid the hindrance they can sometimes be to each other; and by nature the one depends on the ruin of the other.
Il s’est trouué des philosophes desdaignans cette cousture naturelle, tesmoing Aristippus qui quand on le pressoit de l’affection qu’il deuoit à ses enfans pour estre sortis de luy, il se mit à cracher, disant, que cela en estoit aussi bien sorty: que nous engendrions bien des pouz et des vers. Et cet autre que Plutarque vouloit induire à s’accorder auec son frere: Ie n’en fais pas, dit-il, plus grand estat, pour estre sorty de mesme trou.
There have been philosophers who disdained this natural bond. Witness Aristippus: when he was pressed about the affection he owed his children for having come out of him, he began to spit, saying that this too had come out of him, and that we also breed lice and worms. And that other man, whom Plutarch was trying to bring to make peace with his brother: “I do not think any more of him,” he said, “for having come out of the same hole.”
C’est à la verité vn beau nom, et plein de dilection que le nom de frere, et à cette cause en fismes nous luy et moy nostre alliance: mais ce meslange de biens, ces partages, et que la richesse de l’vn soit la pauureté de l’autre, cela detrampe merueilleusement et relasche cette soudure fraternelle. Les freres ayants à conduire le progrez de leur auancement, en mesme sentier et mesme train, il est force qu’ils se heurtent et choquent souuent. D’auantage, la correspondance et relation qui engendre ces vrayes et parfaictes amitiez, pourquoy se trouuera elle en ceux cy? Le pere et le fils peuuent estre de complexion entierement eslongnee, et les freres aussi.
It is truly a beautiful name, and full of affection, the name of brother; and for that reason he and I made it the name of our alliance. But this mingling of property, these divisions of inheritance, and the fact that the wealth of one is the poverty of the other, wonderfully dilute and loosen this brotherly solder. Brothers, having to pursue their advancement along the same path and at the same pace, must inevitably jostle and collide with each other often. Moreover, why should the harmony and affinity that beget these true and perfect friendships be found in them? Father and son may be of entirely different temperaments, and so may brothers.
C’est mon fils, c’est mon parent: mais c’est vn homme farouche, vn meschant, ou vn sot. Et puis, à mesure que ce sont amitiez que la loy et l’obligation naturelle nous commande, il y a d’autant moins de notre choix et liberté volontaire: et nostre liberté volontaire n’a point de production qui soit plus proprement sienne, que celle de l’affection et amitié.
“He is my son, he is my kinsman—but he is a surly man, a wicked one, or a fool.” And then, insofar as these are friendships that law and natural obligation command of us, there is so much the less of our own choice and free will in them; and our free will has no product more properly its own than affection and friendship.
Ce n’est pas que ie n’aye essayé de ce costé là, tout ce qui en peut estre, ayant eu le meilleur pere qui fut onques, et le plus indulgent, iusques à son extreme vieillesse: et estant d’vne famille fameuse de pere en fils, et exemplaire en cette partie de la concorde fraternelle: et ipse / Notus in fratres animi paterni. D’y comparer l’affection enuers les femmes, quoy qu’elle naisse de nostre choix, on ne peut: ny la loger en ce rolle. Son feu, ie le confesse, neque enim est dea nescia nostri / Quæ dulcem curis miscet amaritiem, est plus actif, plus cuisant, et plus aspre.
Not that I have not experienced all that can be found on that side, having had the best father that ever was, and the most indulgent, even into his extreme old age, and coming from a family famous from father to son, and exemplary in this matter of brotherly concord: and himself / Known for his fatherly love toward his brothers. As for affection for women, though it is born of our choice, it cannot be compared with friendship, nor put in this category. Its fire, I confess—for I am not unknown to the goddess / Who mingles a sweet bitterness with the cares of love—is more active, more burning and fiercer.
Mais c’est vn feu temeraire et volage, ondoyant et diuers, feu de fiebure, subiect à accez et remises, et qui ne nous tient qu’à vn coing. En l’amitié, c’est vne chaleur generale et vniuerselle, temperee au demeurant et égale, vne chaleur constante et rassize, toute douceur et pollissure, qui n’a rien d’aspre et de poignant.
But it is a rash and fickle fire, wavering and changeable, a fever’s fire, subject to fits and remissions, that holds us only by one corner. In friendship there is a general and universal warmth, temperate besides and even, a constant and settled warmth, all gentleness and smoothness, with nothing sharp or stinging about it.
Qui plus est en l’amour ce n’est qu’vn desir forcené apres ce qui nous fuit, Come segue la lepre il cacciatore / Al freddo, al caldo, alla montagna, al lito, / Ne piu l’estima poi, che presa vede, / E sol dietro à chi fugge affreta il piede. Aussi tost qu’il entre aux termes de l’amitié, c’est à dire en la conuenance des volontez, il s’esuanouist et s’alanguist: la iouïssance le perd, comme ayant la fin corporelle et suiette à sacieté. L’amitié au rebours, est iouye à mesure qu’elle est desiree, ne s’esleue, se nourrit, ny ne prend accroissance qu’en la iouyssance, comme estant spirituelle, et l’ame s’affinant par l’vsage.
What is more, in love there is nothing but a frantic desire for what flees us: As the hunter pursues the hare / In cold and heat, on mountain and on shore, / And cares no more for it once he sees it caught, / And only hastens after what flees. As soon as love enters the bounds of friendship, that is to say, the harmony of wills, it fades and languishes. Enjoyment destroys it, since its end is bodily and subject to satiety. Friendship, on the contrary, is enjoyed in proportion as it is desired; it rises, feeds and grows only in enjoyment, since it is spiritual, and the soul is refined by use.
Sous cette parfaicte amitié, ces affections volages ont autresfois trouué place chez moy, affin que ie ne parle de luy, qui n’en confesse que trop par ses vers. Ainsi ces deux passions sont entrees chez moy en cognoissance l’vne de l’autre, mais en comparaison iamais: la premiere maintenant sa route d’vn vol hautain et superbe, et regardant desdaigneusement cette cy passer ses pointes bien loing au dessoubs d’elle.
Beneath this perfect friendship, those fickle affections once found a place in me—not to speak of him, who confesses only too much of them in his verses. Thus these two passions came to know each other in me, but never to be compared: the first holding its course in a lofty and proud flight, and disdainfully watching the other make its swoops far beneath it.
Quant au mariage, outre ce que c’est vn marché qui n’a que l’entree libre, sa duree estant contrainte et forcee, dependant d’ailleurs que de nostre vouloir: et marché, qui ordinairement se fait à autres fins: il y suruient mille fusees estrangeres à desmeler parmy, suffisantes à rompre le fil et troubler le cours d’vne viue affection: là où en l’amitié, il n’y a affaire ny commerce que d’elle mesme. Ioint qu’à dire vray, la suffisance ordinaire des femmes, n’est pas pour respondre à cette conference et communication, nourrisse de cette saincte cousture: ny leur ame ne semble assez ferme pour soustenir l’estreinte d’vn neud si pressé, et si durable.
As for marriage, it is a bargain in which only the entry is free, since its duration is constrained and forced and depends on something other than our will; and it is a bargain ordinarily made for other ends. Besides that, a thousand foreign tangles come into it that have to be unraveled, enough to break the thread and disturb the course of a lively affection. In friendship, by contrast, there is no business or dealing except with friendship itself. Moreover, to tell the truth, the ordinary ability of women is not up to the conversation and communication that nourish this sacred bond. Nor does their soul seem firm enough to bear the strain of a knot so tight and so lasting.
Et certes sans cela, s’il se pouuoit dresser vne telle accointance libre et volontaire, où non seulement les ames eussent cette entiere iouyssance, mais encores où les corps eussent part à l’alliance, où l’homme fust engagé tout entier: il est certain que l’amitié en seroit plus pleine et plus comble: mais ce sexe par nul exemple n’y est encore peu arriuer, et par les escholes anciennes en est reietté.
And certainly, but for that, if it were possible to form such a free and voluntary relationship—one in which not only the souls had this complete enjoyment, but the bodies also had a share in the union, so that the whole man was engaged—it is certain that the friendship would be fuller and more complete. But this sex has never yet, by any example, been able to attain it, and the ancient schools exclude it.
Et cette autre licence Grecque est iustement abhorree par nos mœurs. Laquelle pourtant, pour auoir selon leur vsage, vne si necessaire disparité d’aages, et difference d’offices entre les amants, ne respondoit non plus assez à la parfaicte vnion et conuenance qu’icy nous demandons. *Quis est enim iste amor amicitiæ?
And that other, Greek license is rightly abhorred by our morals. Yet it too, because by their custom it required so great a disparity of age and difference of roles between the lovers, did not sufficiently match the perfect union and harmony that we are asking for here either. *For what is this love of friendship?
cur neque deformem adolescentem quisquam amat, neque formosum senem?* Car la peinture mesme qu’en faict l’Academie ne me desaduoüera pas, comme ie pense, de dire ainsi de sa part: Que cette premiere fureur, inspiree par le fils de Venus au cœur de l’amant, sur l’obiect de la fleur d’vne tendre ieunesse, à laquelle ils permettent tous les insolents et passionnez efforts, que peut produire vne ardeur immoderee, estoit simplement fondee en vne beauté externe: fauce image de la generation corporelle. Car en l’esprit elle ne pouuoit, duquel la montre estoit encore cachee: qui n’estoit qu’en sa naissance, et auant l’aage de germer.
Why does no one love an ugly youth, or a handsome old man?* For I think even the picture the Academy paints of it will not disown me if I say this on its behalf. That first frenzy, inspired by the son of Venus in the lover’s heart for the flower of tender youth, was simply founded on outward beauty, a false image of bodily generation; and to it they permit all the insolent and passionate efforts that an immoderate ardor can produce. It could not be founded on the mind, whose qualities were still hidden from view, for the mind was only just being born and was not yet old enough to sprout.
Que si cette fureur saisissoit vn bas courage, les moyens de sa poursuitte c’estoient richesses, presents, faueur à l’auancement des dignitez: et telle autre basse marchandise, qu’ils reprouuent. Si elle tomboit en vn courage plus genereux, les entremises estoient genereuses de mesmes: Instructions philosophiques, enseignements à reuerer la religion, obeïr aux loix, mourir pour le bien de son païs: exemples de vaillance, prudence, iustice. S’estudiant l’amant de se rendre acceptable par la bonne grace et beauté de son ame, celle de son corps estant pieça fanée: et esperant par cette societé mentale, establir vn marché plus ferme et durable.
If this frenzy seized a base heart, the means of its pursuit were riches, presents, favor in advancement to high office, and other such base merchandise, which they condemn. If it fell upon a nobler heart, the means employed were noble too: philosophical instruction, teachings to revere religion, obey the laws and die for the good of one’s country, examples of valor, prudence and justice. The lover strove to make himself acceptable by the grace and beauty of his soul, the beauty of his body having long since faded, and hoped by this fellowship of minds to establish a firmer and more lasting bargain.
Quand cette poursuitte arriuoit à l’effect, en sa saison (car ce qu’ils ne requierent point en l’amant, qu’il apportast loysir et discretion en son entreprise; ils le requierent exactement en l’aimé: d’autant qu’il luy falloit iuger d’vne beauté interne, de difficile cognoissance, et abstruse descouuerte) lors naissoit en l’aymé le desir d’vne conception spirituelle, par l’entremise d’vne spirituelle beauté. Cette cy estoit icy principale: la corporelle, accidentale et seconde: tout le rebours de l’amant. A cette cause preferent ils l’aymé: et verifient, que les Dieux aussi le preferent: et tansent grandement le poëte Aischylus, d’auoir en l’amour d’Achilles et de Patroclus, donné la part de l’amant à Achilles, qui estoit en la premiere et imberbe verdeur de son adolescence, et le plus beau des Grecs.
When this pursuit achieved its effect in due season—for what they do not require of the lover, that he should bring leisure and discretion to his enterprise, they strictly require of the beloved, since he had to judge an inner beauty, hard to know and hidden from discovery—then there was born in the beloved the desire for a spiritual conception, by means of a spiritual beauty. On his side this was the main thing, and bodily beauty was accidental and secondary: the very reverse of the lover. For this reason they prefer the beloved, and prove that the gods prefer him too. And they sharply rebuke the poet Aeschylus for having given, in the love of Achilles and Patroclus, the lover’s part to Achilles, who was in the first beardless bloom of his youth and the most beautiful of the Greeks.
Apres cette communauté generale, la maistresse et plus digne partie d’icelle, exerçant ses offices, et predominant: ils disent, qu’il en prouenoit des fruicts tres-vtiles au priué et au public. Que c’estoit la force des païs, qui en receuoient l’vsage: et la principale defense de l’equité et de la liberté. Tesmoin les salutaires amours de Hermodius et d’Aristogiton. Pourtant la nomment ils sacree et diuine, et n’est à leur compte, que la violence des tyrans, et lascheté des peuples, qui luy soit aduersaire: en fin, tout ce qu’on peut donner à la faueur de l’Academie, c’est dire, que c’estoit vn amour se terminant en amitié: chose qui ne se rapporte pas mal à la definition Stoique de l’amour: Amorem conatum esse amicitiæ faciendæ ex pulchritudinis specie.
Once this general communion is established, with its master and worthier part exercising its functions and holding sway, they say that very useful fruits came of it, both private and public. It was the strength of the countries that accepted the practice, and the chief defense of equity and liberty: witness the salutary loves of Harmodius and Aristogiton. That is why they call it sacred and divine; by their account nothing is hostile to it but the violence of tyrants and the cowardice of peoples. In short, all that can be granted in favor of the Academy is that this was a love ending in friendship, which fits not badly with the Stoic definition of love: Love is an attempt to form a friendship, inspired by the appearance of beauty.
Ie reuien à ma description, de façon plus equitable et plus equable. Omnino amicitiæ, corroboratis iam confirmatisque et ingeniis, et ætatibus, iudicandæ sunt. Au demeurant, ce que nous appellons ordinairement amis et amitiez, ce ne sont qu’accoinctances et familiaritez nouees par quelque occasion ou commodité, par le moyen de laquelle nos ames s’entretiennent. En l’amitié dequoy ie parle, elles se meslent et confondent l’vne en l’autre, d’vn meslange si vniuersel, qu’elles effacent, et ne retrouuent plus la cousture qui les a ioinctes. Si on me presse de dire pourquoy ie l’aymoys, ie sens que cela ne se peut exprimer, qu’en respondant: Par ce que c’estoit luy, par ce que c’estoit moy.
I return to my own description, which is fairer and more even. Friendships can be fully judged only when characters and ages have been strengthened and matured. For the rest, what we ordinarily call friends and friendships are nothing but acquaintanceships and familiarities knotted together by some chance or convenience, by means of which our souls keep each other company. In the friendship I speak of, they mix and blend into each other in so complete a mingling that they efface the seam that joined them and can no longer find it. If I am pressed to say why I loved him, I feel that it cannot be expressed except by answering: Because it was he, because it was I.
Il y a au delà de tout mon discours, et de ce que i’en puis dire particulierement, ie ne sçay quelle force inexplicable et fatale, mediatrice de cette vnion. Nous nous cherchions auant que de nous estre veus, et par des rapports que nous oyïons l’vn de l’autre: qui faisoient en nostre affection plus d’effort, que ne porte la raison des rapports: ie croy par quelque ordonnance du ciel. Nous nous embrassions par noz noms. Et à nostre premiere rencontre, qui fut par hazard en vne grande feste et compagnie de ville, nous nous trouuasmes si prins, si cognus, si obligez entre nous, que rien des lors ne nous fut si proche, que l’vn à l’autre.
Beyond all my reasoning, and beyond anything I can say about it in particular, there is some inexplicable and fateful force that brought about this union. We were seeking each other before we had ever seen each other, through reports we heard of each other, which worked more powerfully on our affection than reports reasonably should—by some decree of heaven, I believe. We embraced each other by our names. And at our first meeting, which happened by chance at a great feast and gathering in the city, we found ourselves so taken with each other, so well acquainted, so bound together, that from then on nothing was so close to either of us as each was to the other.
Il escriuit vne Satyre Latine excellente, qui est publiee: par laquelle il excuse et explique la precipitation de nostre intelligence, si promptement paruenue à sa perfection. Ayant si peu à durer, et ayant si tard commencé (car nous estions tous deux hommes faicts: et luy plus de quelque annee) elle n’auoit point à perdre temps. Et n’auoit à se regler au patron des amitiez molles et regulieres, ausquelles il faut tant de precautions de longue et preallable conuersation. Cette cy n’a point d’autre idee que d’elle mesme, et ne se peut rapporter qu’à soy.
He wrote an excellent Latin satire, which has been published, in which he excuses and explains the haste of our mutual understanding, which reached its perfection so quickly. Since it had so little time to last, and had begun so late (for we were both grown men, and he a year or so older), it had no time to lose. Nor did it have to follow the pattern of soft, regular friendships, which need so many precautions of long preliminary acquaintance. This one has no model but itself, and can be compared only to itself.
Ce n’est pas vne speciale consideration, ny deux, ny trois, ny quatre, ny mille: c’est ie ne sçay quelle quinte-essence de tout ce meslange, qui ayant saisi toute ma volonté, l’amena se plonger et se perdre dans la sienne, qui ayant saisi toute sa volonté, l’amena se plonger et se perdre en la mienne: d’vne faim, d’vne concurrence pareille. Ie dis perdre à la verité, ne nous reseruant rien qui nous fust propre, ny qui fust ou sien ou mien.
It is not one particular consideration, nor two, nor three, nor four, nor a thousand. It is some quintessence of all this mixture which, having seized my whole will, led it to plunge and lose itself in his; which, having seized his whole will, led it to plunge and lose itself in mine, with an equal hunger, an equal eagerness. I say “lose” in all truth, for we kept nothing back that was our own, nothing that was either his or mine.
Quand Lælius en presence des Consuls Romains, lesquels apres la condemnation de Tiberius Gracchus, poursuiuoient tous ceux qui auoient esté de son intelligence, vint à s’enquerir de Caius Blosius, qui estoit le principal de ses amis, combien il eust voulu faire pour luy, et qu’il eust respondu: Toutes choses. Comment toutes choses? suiuit-il, et quoy, s’il t’eust commandé de mettre le feu en nos temples? Il ne me l’eust iamais commandé, repliqua Blosius. Mais s’il l’eust fait? adiousta Lælius: I’y eusse obey, respondit-il. S’il estoit si parfaictement amy de Gracchus, comme disent les histoires, il n’auoit que faire d’offenser les Consuls par cette derniere et hardie confession: et ne se deuoit departir de l’asseurance qu’il auoit de la volonté de Gracchus.
The Roman consuls, after the condemnation of Tiberius Gracchus, were prosecuting all those who had been in league with him. In their presence Laelius asked Caius Blosius, the chief of Gracchus’s friends, how much he would have been willing to do for him. Blosius answered: “Everything.” “What, everything?” Laelius went on. “And what if he had ordered you to set fire to our temples?” “He would never have ordered me to,” replied Blosius. “But what if he had?” added Laelius. “I would have obeyed,” he answered. If he was as perfect a friend of Gracchus as the histories say, he had no need to offend the consuls by this last bold confession, and he should not have abandoned the assurance he had of Gracchus’s will.
Mais toutesfois ceux qui accusent cette responce comme seditieuse, n’entendent pas bien ce mystere: et ne presupposent pas comme il est, qu’il tenoit la volonté de Gracchus en sa manche, et par puissance et par cognoissance. Ils estoient plus amis que citoyens, plus amis qu’amis ou que ennemis de leur païs, qu’amis d’ambition et de trouble. S’estans parfaittement commis, l’vn à l’autre, ils tenoient parfaittement les renes de l’inclination l’vn de l’autre: et faictes guider cet harnois, par la vertu et conduitte de la raison (comme aussi est il du tout impossible de l’atteler sans cela) la responce de Blosius est telle, qu’elle deuoit estre. Si leurs actions se demancherent, ils n’estoient ny amis, selon ma mesure, l’vn de l’autre, ny amis à eux mesmes.
All the same, those who condemn this answer as seditious do not properly understand the mystery of it. They fail to assume what was the fact: that he held Gracchus’s will up his sleeve, both by power over it and by knowledge of it. They were more friends than citizens, more friends to each other than friends or enemies of their country, or friends of ambition and upheaval. Having committed themselves perfectly to each other, each perfectly held the reins of the other’s inclination. Have this team guided by virtue and the direction of reason (as indeed it is altogether impossible to harness it without that), and Blosius’s answer is just what it should have been. If their actions came apart, they were neither friends to each other, by my measure, nor friends to themselves.
Au demeurant cette response ne sonne non plus que feroit la mienne, à qui s’enquerroit à moy de cette façon: Si vostre volonté vous commandoit de tuer vostre fille, la tueriez vous? et que ie l’accordasse: car cela ne porte aucun tesmoignage de consentement à ce faire: par ce que ie ne suis point en doute de ma volonté, et tout aussi peu de celle d’vn tel amy. Il n’est pas en la puissance de tous les discours du monde, de me desloger de la certitude, que i’ay des intentions et iugemens du mien: aucune de ses actions ne me sçauroit estre presentee, quelque visage qu’elle eust, que ie n’en trouuasse incontinent le ressort.
Besides, this answer sounds no worse than mine would if someone asked me in this way, “If your will commanded you to kill your daughter, would you kill her?” and I said yes. For that bears no witness of any consent to doing it, because I have no doubt about my will, and just as little about the will of such a friend. It is not in the power of all the arguments in the world to dislodge me from the certainty I have about the intentions and judgments of mine. Not one of his actions could be presented to me, whatever face it wore, without my immediately finding its mainspring.
Nos ames ont charié si vniment ensemble: elles se sont considerees d’vne si ardante affection, et de pareille affection descouuertes iusques au fin fond des entrailles l’vne à l’autre: que non seulement ie cognoissoy la sienne comme la mienne, mais ie me fusse certainement plus volontiers fié à luy de moy, qu’à moy.
Our souls pulled together in harness so closely, they regarded each other with so ardent an affection, and with a like affection laid themselves open to each other down to their innermost depths, that not only did I know his soul as well as my own, but I would certainly have trusted myself to him more readily than to myself.
Common friendships
Ordinary friendships need caution; perfect friendship knows no debts and admits only one friend.
Qu’on ne me mette pas en ce rang ces autres amitiez communes: i’en ay autant de cognoissance qu’vn autre, et des plus parfaictes de leur genre. Mais ie ne conseille pas qu’on confonde leurs regles, on s’y tromperoit. Il faut marcher en ces autres amitiez, la bride à la main, auec prudence et precaution: la liaison n’est pas nouée en maniere, qu’on n’ait aucunement à s’en deffier. Aymez le, disoit Chilon, comme ayant quelque iour à le haïr: haïssez le, comme ayant à l’aymer.
Let no one put those other, common friendships in this rank. I know as much about them as anyone, and some of the most perfect of their kind. But I do not advise confusing their rules; one would be deceived. In those other friendships one must walk with the bridle in hand, with prudence and caution: the bond is not so tied that one has no reason at all to distrust it. “Love him,” said Chilon, “as if you will one day have to hate him; hate him as if you will have to love him.”
Ce precepte qui est si abominable en cette souueraine et maistresse amitié, il est salubre en l’vsage des amitiez ordinaires et coustumieres: à l’endroit desquelles il faut employer le mot qu’Aristote auoit tres familier, O mes amys, il n’y a nul amy.
This precept, so abominable in that sovereign and masterful friendship, is healthy in the practice of ordinary, customary friendships. With regard to them we must use the saying Aristotle so often had on his lips: “O my friends, there is no friend.”
En ce noble commerce, les offices et les bien-faicts nourrissiers des autres amitiez, ne meritent pas seulement d’estre mis en compte: cette confusion si pleine de nos volontez en est cause: car tout ainsi que l’amitié que ie me porte, ne reçoit point augmentation, pour le secours que ie me donne au besoin, quoy que dient les Stoiciens: et comme ie ne me sçay aucun gré du seruice que ie me fay: aussi l’vnion de tels amis estant veritablement parfaicte, elle leur faict perdre le sentiment de tels deuoirs, et haïr et chasser d’entre eux, ces mots de diuision et de difference, bien-faict, obligation, recognoissance, priere, remerciement, et leurs pareils.
In this noble relationship, the services and benefits that nourish other friendships do not even deserve to be taken into account. The reason is this complete fusion of our wills. For just as the friendship I bear myself receives no increase from the help I give myself in need, whatever the Stoics say, and just as I feel no gratitude to myself for the service I do myself, so the union of such friends, being truly perfect, makes them lose the sense of such duties. It makes them hate and banish from between them these words of division and difference: benefit, obligation, gratitude, request, thanks, and the like.
Tout estant par effect commun entre eux, volontez, pensemens, iugemens, biens, femmes, enfans, honneur et vie: et leur conuenance n’estant qu’vne ame en deux corps, selon la tres-propre definition d’Aristote, ils ne se peuuent ny prester ny donner rien. Voila pourquoy les faiseurs de loix, pour honnorer le mariage de quelque imaginaire ressemblance de cette diuine liaison, defendent les donations entre le mary et la femme. Voulans inferer par là, que tout doit estre à chacun d’eux, et qu’ils n’ont rien à diuiser et partir ensemble.
Everything being in effect common between them—wills, thoughts, judgments, goods, wives, children, honor and life—and their union being nothing but one soul in two bodies, according to Aristotle’s very apt definition, they can neither lend nor give each other anything. That is why lawmakers, to honor marriage with some imaginary resemblance to this divine bond, forbid gifts between husband and wife. They mean to imply by this that everything should belong to each of them, and that they have nothing to divide and share out between them.
Si en l’amitié dequoy ie parle, l’vn pouuoit donner à l’autre, ce seroit celuy qui receuroit le bien-fait, qui obligeroit son compagnon. Car cherchant l’vn et l’autre, plus que toute autre chose, de s’entre-bien faire, celuy qui en preste la matiere et l’occasion, est celuy là qui faict le liberal, donnant ce contentement à son amy, d’effectuer en son endroit ce qu’il desire le plus. Quand le Philosophe Diogenes auoit faute d’argent, il disoit, qu’il le redemandoit à ses amis, non qu’il le demandoit. Et pour montrer comment cela se pratique par effect, i’en reciteray vn ancien exemple singulier.
If, in the friendship I speak of, one could give to the other, it would be the one who received the benefit who would put his companion under obligation. For since each of them seeks, above all else, to do the other good, the one who provides the matter and the occasion is the one who is being generous, since he gives his friend the satisfaction of doing for him what he most desires. When the philosopher Diogenes was short of money, he used to say that he asked his friends to give it back, not to give it. And to show how this works in practice, I will relate a singular example from antiquity.
Eudamidas Corinthien auoit deux amis, Charixenus Sycionien, et Aretheus Corinthien: venant à mourir estant pauure, et ses deux amis riches, il fit ainsi son testament: Ie legue à Aretheus de nourrir ma mere, et l’entretenir en sa vieillesse: à Charixenus de marier ma fille, et luy donner le doüaire le plus grand qu’il pourra: et au cas que l’vn d’eux vienne à defaillir, ie substitue en sa part celuy, qui suruiura. Ceux qui premiers virent ce testament, s’en moquerent: mais ses heritiers en ayants esté aduertis, l’accepterent auec vn singulier contentement.
Eudamidas of Corinth had two friends, Charixenus of Sicyon and Aretheus of Corinth. When he came to die, he was poor and his two friends were rich, and he made his will as follows: “I bequeath to Aretheus the task of feeding my mother and supporting her in her old age; to Charixenus, that of marrying off my daughter and giving her the largest dowry he can. And in case one of them should die, I put the survivor in his place.” Those who first saw this will laughed at it; but his heirs, when they were informed of it, accepted it with singular satisfaction.
Et l’vn d’eux, Charixenus, estant trespassé cinq iours apres, la substitution estant ouuerte en faueur d’Aretheus, il nourrit curieusement cette mere, et de cinq talens qu’il auoit en ses biens, il en donna les deux et demy en mariage à vne sienne fille vnique, et deux et demy pour le mariage de la fille d’Eudamidas, desquelles il fit les nopces en mesme iour.
One of them, Charixenus, died five days later, and the substitution fell to Aretheus. He supported the mother with great care, and of the five talents in his estate he gave two and a half as a dowry to his own only daughter and two and a half for the marriage of Eudamidas’s daughter, and he held both weddings on the same day.
Cet exemple est bien plein: si vne condition en estoit à dire, qui est la multitude d’amis. Car cette parfaicte amitié, dequoy ie parle, est indiuisible: chacun se donne si entier à son amy, qu’il ne luy reste rien à departir ailleurs: au rebours il est marry qu’il ne soit double, triple, ou quadruple, et qu’il n’ait plusieurs ames et plusieurs volontez, pour les conferer toutes à ce subiet. Les amitiez communes on les peut départir, on peut aymer en cestuy-ci la beauté, en cet autre la facilité de ses mœurs, en l’autre la liberalité, en celuy-là la paternité, en cet autre la fraternité, ainsi du reste: mais cette amitié, qui possede l’ame, et la regente en toute souueraineté, il est impossible qu’elle soit double.
This example is quite complete, but for one condition that is lacking: the number of friends. For this perfect friendship I speak of is indivisible. Each gives himself so wholly to his friend that he has nothing left to share out elsewhere; on the contrary, he is sorry not to be double, triple or quadruple, and not to have several souls and several wills to bestow them all on this one object. Common friendships can be divided: one may love in this man his beauty, in that one the ease of his manners, in another his generosity, in one his fatherliness, in another his brotherliness, and so on. But this friendship, which possesses the soul and rules it with complete sovereignty, cannot possibly be double.
Si deux en mesme temps demandoient à estre secourus, auquel courriez vous? S’ils requeroient de vous des offices contraires, quel ordre y trouueriez vous? Si l’vn commettoit à vostre silence chose qui fust vtile à l’autre de sçauoir, comment vous en desmeleriez vous? L’vnique et principale amitié descoust toutes autres obligations. Le secret que i’ay iuré ne deceller à vn autre, ie le puis sans pariure, communiquer à celuy, qui n’est pas autre, c’est moy. C’est vn assez grand miracle de se doubler: et n’en cognoissent pas la hauteur ceux qui parlent de se tripler. Rien n’est extreme, qui a son pareil.
If two asked to be helped at the same time, which one would you run to? If they required contrary services of you, how would you set them in order? If one entrusted to your silence something it would be useful for the other to know, how would you get out of that? The single, principal friendship unstitches all other obligations. The secret I have sworn not to reveal to another, I can without perjury communicate to the one who is not another: he is myself. It is a great enough miracle to double oneself, and those who talk of tripling themselves do not know how lofty it is. Nothing is extreme that has its equal.
Et qui presupposera que de deux i’en aime autant l’vn que l’autre, et qu’ils s’entr’aiment, et m’aiment autant que ie les aime: il multiplie en confrairie, la chose la plus vne et vnie, et dequoy vne seule est encore la plus rare à trouuer au monde. Le demeurant de cette histoire conuient tres-bien à ce que ie disois: car Eudamidas donne pour grace et pour faueur à ses amis de les employer à son besoin: il les laisse heritiers de cette sienne liberalité, qui consiste à leur mettre en main les moyens de luy bien-faire. Et sans doubte, la force de l’amitié se montre bien plus richement en son fait, qu’en celuy d’Aretheus.
Whoever supposes that of two friends I love one as much as the other, and that they love each other and love me as much as I love them, turns into a brotherhood the most single and united of all things, of which even one is the rarest thing to find in the world. The rest of this story fits very well with what I was saying. For Eudamidas grants it to his friends as a grace and favor to use them for his need; he leaves them heirs to this generosity of his, which consists in putting into their hands the means of doing him good. And no doubt the force of friendship shows itself much more richly in what he did than in what Aretheus did.
Somme, ce sont effects inimaginables, à qui n’en a gousté: et qui me font honnorer à merueilles la responce de ce ieune soldat, à Cyrus, s’enquerant à luy, pour combien il voudroit donner vn cheual, par le moyen duquel il venoit de gaigner le prix de la course: et s’il le voudroit eschanger à vn royaume: Non certes, Sire: mais bien le lairroy ie volontiers, pour en aquerir vn amy, Si ie trouuoy homme digne de telle alliance. Il ne disoit pas mal, Si ie trouuoy.
In short, these are effects unimaginable to anyone who has not tasted them. They make me wonderfully honor the answer of that young soldier to Cyrus. Cyrus asked him for how much he would sell a horse on which he had just won the prize in a race, and whether he would exchange it for a kingdom. “Certainly not, Sire; but I would gladly give it up to gain a friend, if I found a man worthy of such an alliance.” He was not wrong to say “if I found.”
Car on trouue facilement des hommes propres à vne superficielle accointance: mais en cettecy, en laquelle on negotie du fin fons de son courage, qui ne fait rien de reste: il est besoin, que tous les ressorts soyent nets et seurs parfaictement.
For it is easy to find men fit for a superficial acquaintance. But in this kind, in which we deal from the very bottom of our heart and hold nothing back, all the springs must be perfectly clean and sound.
Aux confederations, qui ne tiennent que par vn bout, on n’a à prouuoir qu’aux imperfections, qui particulierement interessent ce bout là. Il ne peut chaloir de quelle religion soit mon medecin, et mon aduocat; cette consideration n’a rien de commun auec les offices de l’amitié, qu’ils ne doiuent. Et en l’accointance domestique, que dressent auec moy ceux qui me seruent i’en fay de mesmes: et m’enquiers peu d’vn laquay, s’il est chaste, ie cherche s’il est diligent: et ne crains pas tant vn muletier ioueur qu’imbecille: ny vn cuisinier iureur, qu’ignorant. Ie ne me mesle pas de dire ce qu’il faut faire au monde: d’autres assés s’en meslent: mais ce que i’y fay, Mihi sic vsus est: tibi, vt opus est facto, face.
In alliances that hold only by one end, we need only provide against the imperfections that particularly concern that end. It cannot matter what religion my doctor or my lawyer belongs to; that consideration has nothing in common with the services of friendship, which they do not owe. And in the domestic acquaintance formed with me by those who serve me, I do the same. I inquire little whether a lackey is chaste; I look to see whether he is diligent. And I do not fear a gambling muleteer so much as a feeble one, nor a swearing cook so much as an ignorant one. I do not take it upon myself to say what should be done in the world—plenty of others do that—but only what I do in it. That is my practice; do as you see fit.
A la familiarité de la table, i’associe le plaisant, non le prudent: au lict, la beauté auant la bonté: et en la societé du discours, la suffisance, voire sans la preud’hommie, pareillement ailleurs. Tout ainsi que cil qui fut rencontré à cheuauchons sur vn baton, se iouant auec ses enfans, pria l’homme qui l’y surprint, de n’en rien dire, iusques à ce qu’il fust pere luy-mesme, estimant que la passion qui luy naistroit lors en l’ame, le rendroit iuge equitable d’vne telle action. Ie souhaiterois aussi parler à des gens qui eussent essayé ce que ie dis: mais sçachant combien c’est chose esloignee du commun vsage qu’vne telle amitié, et combien elle est rare, ie ne m’attens pas d’en trouuer aucun bon iuge.
For the familiarity of the table I choose the amusing, not the prudent; for bed, beauty before goodness; for the fellowship of conversation, ability, even without integrity; and likewise elsewhere. A man who was found riding a stick-horse, playing with his children, begged the man who caught him at it to say nothing until he was a father himself, judging that the feeling that would then arise in his soul would make him a fair judge of such an action. In the same way, I would like to speak to people who had tried out what I am saying. But knowing how far such a friendship is from common practice, and how rare it is, I do not expect to find any good judge of it.
Car les discours mesmes que l’antiquité nous a laissé sur ce subiect, me semblent lasches au prix du sentiment que i’en ay. Et en ce poinct les effects surpassent les preceptes mesmes de la philosophie. Nil ego contulerim iucundo sanus amico.
For even the discourses that antiquity has left us on this subject seem feeble to me beside what I feel. And on this point the facts surpass even the precepts of philosophy. While I am in my right mind, I would compare nothing to a delightful friend.
L’ancien Menander disoit celuy-là heureux, qui auoit peu rencontrer seulement l’ombre d’vn amy: il auoit certes raison de le dire, mesmes s’il en auoit tasté. Car à la verité si ie compare tout le reste de ma vie, quoy qu’auec la grace de Dieu ie l’aye passee douce, aisee, et sauf la perte d’vn tel amy, exempte d’affliction poisante, pleine de tranquillité d’esprit, ayant prins en payement mes commoditez naturelles et originelles, sans en rechercher d’autres: si ie la compare, dis-ie, toute, aux quatre annees, qu’il m’a esté donné de iouyr de la douce compagnie et societé de ce personnage, ce n’est que fumee, ce n’est qu’vne nuict obscure et ennuyeuse.
Old Menander called a man happy who had been able to meet even the shadow of a friend. He was certainly right to say so, especially if he had tasted friendship. For in truth, by the grace of God, I have spent my life pleasantly and easily, free of heavy affliction except for the loss of such a friend, full of tranquility of mind, having accepted my natural and original advantages as payment without seeking others. Yet if I compare all the rest of my life—if I compare it all, I say—with the four years I was granted to enjoy the sweet company and fellowship of this man, it is nothing but smoke, nothing but a dark and sorrowful night.
Depuis le iour que ie le perdy, quem semper acerbum, / Semper honoratum (sic, Dii, voluistis!) habebo, ie ne fay que trainer languissant: et les plaisirs mesmes qui s’offrent à moy, au lieu de me consoler, me redoublent le regret de sa perte. Nous estions à moitié de tout: il me semble que ie luy desrobe sa part, Nec fas esse vlla me voluptate hic frui / Decreui, tantisper dum ille abest meus particeps.
Since the day I lost him, a day I shall always hold bitter, / always honored (such, gods, was your will!), I do nothing but drag on, languishing. The very pleasures that come my way, instead of consoling me, redouble my grief at his loss. We went halves in everything; it seems to me that I am robbing him of his share. Nor have I thought it right to enjoy any pleasure here, / so long as he who shared my life is gone.
I’estois desia si faict et accoustumé à estre deuxiesme par tout, qu’il me semble n’estre plus qu’à demy. Illam meæ si partem animæ tulit / Maturior vis, quid moror altera? / Nec charus æquè nec superstes / Integer? Ille dies vtramque / Duxit ruinam. Il n’est action ou imagination, où ie ne le trouue à dire, comme si eust-il bien faict à moy: car de mesme qu’il me surpassoit d’vne distance infinie en toute autre suffisance et vertu, aussi faisoit-il au deuoir de l’amitié. *Quis desiderio sit pudor aut modus / Tam chari capitis? / O misero frater adempte mihi! / Omnia tecum vnà perierunt gaudia nostra, / Quæ tuus in vita dulcis alebat amor.
I was already so formed and accustomed to being one of two in everything that I now seem to be only half a man. If an untimely blow has carried off that part of my soul, / why do I, the other part, linger on, / neither as dear nor surviving / whole? That day brought / ruin to both. There is no action or thought in which I do not miss him, as indeed he would have missed me. For just as he surpassed me by an infinite distance in every other ability and virtue, so did he in the duty of friendship. *What shame or limit should there be to grief / for one so dear? / O brother, taken from wretched me! / All our joys have perished with you, / which your sweet love nourished while you lived.
/ Tu mea, tu moriens fregisti commoda, frater; / Tecum vna tota est nostra sepulta anima, / Cuius ego interitu tota de mente fugaui / Hæc studia, atque omnes delicias animi. / Alloquar? audiero nunquam tua verba loquentem? / Nunquam ego te, vita frater amabilior, / Aspiciam posthac? at certè semper amabo.*
/ You, brother, by your death have shattered my happiness; / with you my whole soul lies buried; / at your death I drove from my mind / these studies and all the delights of the spirit. / Shall I speak to you? Shall I never hear your voice? / Shall I never, brother dearer than life, / see you again? But surely I shall always love you.*
Why the Discourse is withheld
Since partisans published it for their own ends, Montaigne will print other works of La Boétie instead.
Mais oyons vn peu parler ce garson de seize ans. Parce que i’ay trouué que cet ouurage a esté depuis mis en lumiere, et à mauuaise fin, par ceux qui cherchent à troubler et changer l’estat de nostre police, sans se soucier s’ils l’amenderont, qu’ils ont meslé à d’autres escrits de leur farine, ie me suis dédit de le loger icy. Et affin que la memoire de l’autheur n’en soit interessee en l’endroit de ceux qui n’ont peu cognoistre de pres ses opinions et ses actions: ie les aduise que ce subiect fut traicté par luy en son enfance, par maniere d’exercitation seulement, comme subiect vulgaire et tracassé en mil endroits des liures.
But let us hear this boy of sixteen speak a little. I have found that this work has since been brought to light, and for an evil purpose, by those who seek to disturb and change the state of our government without caring whether they will improve it, and that they have mixed it with other writings ground from their own flour. So I have given up my plan to place it here. And so that the author’s memory may not suffer with those who could not know his opinions and actions closely, I inform them that he treated this subject in his boyhood, merely as an exercise, as a common theme worked over in a thousand places in books.
Ie ne fay nul doubte qu’il ne creust ce qu’il escriuoit: car il estoit assez conscientieux, pour ne mentir pas mesmes en se iouant: et sçay d’auantage que s’il eust eu à choisir, il eust mieux aymé estre nay à Venise qu’à Sarlac; et auec raison. Mais il auoit vn’ autre maxime souuerainement empreinte en son ame, d’obeyr et de se soubmettre tres-religieusement aux loix, sous lesquelles il estoit nay. Il ne fut iamais vn meilleur citoyen, ny plus affectionné au repos de son païs, ny plus ennemy des remuëments et nouuelletez de son temps: il eust bien plustost employé sa suffisance à les esteindre, qu’à leur fournir dequoy les émouuoir d’auantage: il auoit son esprit moulé au patron d’autres siecles que ceux-cy.
I have no doubt that he believed what he wrote, for he was conscientious enough not to lie even in jest. And I know further that if he had had the choice, he would rather have been born in Venice than in Sarlat—and with reason. But he had another maxim sovereignly imprinted on his soul: to obey and submit most scrupulously to the laws under which he was born. There was never a better citizen, nor one more devoted to the peace of his country, nor more hostile to the commotions and innovations of his time. He would much rather have used his ability to extinguish them than to supply them with the means of stirring things up further. His mind was molded on the pattern of other ages than these.
Or en eschange de cest ouurage serieux i’en substitueray vn autre, produit en cette mesme saison de son aage, plus gaillard et plus enioué.
Now, in exchange for this serious work, I will substitute another, produced in the same season of his life, more lighthearted and playful.